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absurd

I think there cannot any one moral rule be proposed whereof a man may not justly demand a reason: which would be perfectly ridiculous and absurd if they were innate; or so much as self-evident, which every innate principle must needs be, and not need any proof to ascertain its truth, nor want any reason to gain its approbation.

Never teach false modesty. How exquisitely absurd to teach a girl that beauty is of no value, dress of no use! Beauty is of value; her whole prospects and happiness in life may often depend upon a new gown or a becoming bonnet: if she has five grains of common sense she will find this out. The great thing is to teach her their proper value.

Socrates taught that true felicity is not to be derived from external possessions, but from wisdom, which consists in the knowledge and practice of virtue; that the cultivation of virtuous manners is necessarily attended with pleasure as well as profit; that the honest man alone is happy; and that it is absurd to attempt to separate things which are in nature so closely united as virtue and interest.

Time is change - on all sorts of different scales; and the phenomenal world is made up of this continual changing, at different rates, of everything, like an enormous clock full of wheels. Outside, there is this stream of becoming; and within, a stream of ever-changing thoughts and feelings, a succession of different I’s, of fragmentary bits of ourselves - an inner world of becoming in which nothing is, in which we possess nothing and do not possess ourselves. We think of all this changing in time as progress; and not only do we have this extraordinary and absurd illusion, but we imagine that the stability that we all secretly crave can be sought for in all this machinery of change, in the turning wheels of this enormous clock. But we know that what is stable was always beyond time... The real distinction, therefore, between time and eternity is qualitative and so must lie in the realm of psychological experience.

It is absurd to speak of right and wrong per se. Injury, violation, exploitation, annihilation, cannot be wrong in themselves, for life essentially presupposes injury, violation, exploitation, and annihilation.

Action makes propaganda’s effect irreversible. He who acts in obedience to propaganda can never go back. He is not obliged to believe in that propaganda because of his past action. He is obliged to receive from it his justification and authority, without which his action will seem to him absurd or unjust, which would be intolerable.

Man is simply here; he has to make what he can of a universe that is not even hostile but strange and uncertain. Man is never given a purpose or mission; he must devise them for himself, knowing that their fulfillment has no external justification or reward - altogether and absurd situation.

It often happens that the real tragedies of life occur in such an inartistic manner that they hurt us by their crude violence, their absolute incoherence, their absurd want of meaning, their entire lack of style.

All systems of morality are based on the idea that an action has consequences that legitimize or cancel it. A mind imbued with the absurd merely judges that those consequences must be considered calmly.

The certainty of a God giving meaning to life far surpasses in attractiveness the ability to behave badly with impunity. The choice would not be hard to make. But there is no choice and that is where the bitterness comes in. The absurd does not liberate; it binds. It does not authorize all actions. Everything is permitted does not mean that nothing is forbidden. The absurd merely confers an equivalence on the consequences of those actions.

All systems of morality are based on the idea that an action has consequences that legitimize or cancel it. A mind imbued with the absurd merely judges that those consequences must be considered calmly.

The certainty of a God giving meaning to life far surpasses in attractiveness the ability to behave badly with impunity. The choice would not be hard to make. But there is no choice and that is where the bitterness comes in. The absurd does not liberate; it binds. It does not authorize all actions. Everything is permitted does not mean that nothing is forbidden. The absurd merely confers an equivalence on the consequences of those actions.

In politics, as in religion, it is equally absurd to aim at making proselytes by fire and sword. Heresies in either can rarely be cured by persecution.